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64 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 me go free, then I'll give you lots of money," said [the Spook], "Well, give it to me then, as much money as you want. Give it to me! Then I surely won't kill you," said the man. He was given money. He was given lots of money. The Spook gave it [to him]. First [the man] took the money and then he sent bullets whizzing after him again. He pe—ppered him with bullets again. [The Spook] died. Then [the man] cut the Spook into little pieces. He looked at him, turned him over, turned him around. There was something on his heels. "What could that be?" he said. "Could that be his flying apparatus?" said the man. He took the things off his heels, the Spook's flying apparatus, it seems. He stuck them on his [own] heels, too. And then he stuck them on his heels . . . since maybe he wanted to go look to see where the home of the Spook's wings was, wanted to return them to their home. The man stuck them on his heels. Maybe he thought it was a good [idea]. Now when he finished sticking them on his heels, one after another, he flew. Gli—ding off now, he left. It was the Spook's wings that carried him away, it seems. He left. He arrived in Guatemala. "What are you looking for?" asked the people there in Guatemala. "I'm not looking for anything. It happened like thus and so. A spook went and scared me a bit. I don't know why," he said. "Oh, but that one, you see, he left in a hurry. But I saw him. He was standing here just at dusk," said the people there. "I certainly don't know. I saw him like [I told you]. He went and scared me," said the man. "That's why I killed him," he said. "Go on, then!" said the people. "Go! Now you have your money. You [can] return, you [can] go enter your house," they said. Well, the man was elated now that he got lots of money. On and on he came. He came from very far. "Well, I'll let everyone know what the Spook is like, how far [the wings] carried me," he said. Well, he came. He returned home. There wasn't any trouble at all. He just returned to show his money. Well, he returned to tell his children what had happened to him. "The Spook did this and this and this to me," he said when he returned. Well, that's the way it was. They still talk about it, about how it is true that a man once hit the Spook with bullets. That's why it was left that way. He told his children about it. That's why [it has been handed down] till today just like that. chakoltaon 7o komel, chakak'be 7ep tak'ine," xi la. "Bweno 7ak'bon che7e, k'u yepal sk'an 7avo7on tak'ine, 7ak'bon, 7entonse muk' chajmil 7un bi 7a," xi la ti vinik 7une. 7I7ak'bat la tak'in, 7epal tak'in la 7ak'bat, yak' ti j7ik'al 7une, ba7yi 7iyich' ti tak'in 7une, ja7 7o 7isjisbe bala noxtok 7un, le—k 7islambe bala noxtok 7un. Bweno, 7icham, te sp'asulan ti j7ik'al 7une. Bweno, 7este, 7isk'el la svalk'un ssutp'in, 7este, 7o la k'usi 7oy te ta xchak yok 7un. "K'usi van Ie7e?" xi la. "Mi ja7 van svileb?" xi 7un, xi la ti vinik 7une. 7Islok'esbe la ti k'usi 7oy ta xchak yok 7une, ti svileb ya7el ti j7ik'al 7une, 7isnap'an la ta xchak yok 7uk 7un, 7i k'alal 7isnap'an ta xchak yok 7une komo ta nan sk'an 7a k'el ti buy ti sna ti svileb ti j7ik'al 7une, sk'an sutesel ta sna 7un. Bweno, 7isnap'an ta xchak yok ti vinik 7une, xak'uk nan lekuk 7un. 7Ora, k'alal laj snap'annap'an ta xchak yok 7une, 7ivil 7un, xjaye—t xa ech'el 7ibat, ja7 xa 7ik'van ech'el ti svileb ya7el ti j7ik'al 7une, 7ibat, 7ik'ot k'al Watimala. Bweno, "K'u chasa7?" xi la ti krixchanoetik te ta Watimala. "Mu k'usi ta jsa7, ja7 yech ja7 yech chak Ii7e 7a ssibtason jutuk j7ik'al mu jna7 k'u yu7un," xi la. "7Aa, pero taje k'u xi bat ta 7anil pero kil to 7oxe 117 me xva7et lek 7oresyontik 7un taje," xi la ti krixchanoetik te yo7 7une. "Mu jna7 7un a7a, ja7 yech kil chak Ie7e 7a ssibtason," xi la ti vinik 7une. "Yech'o xal 7un, 7ijmil 7un," xi la. Bweno, 7i "Batan che7e!" xi la ti krixchanoetik 7une. "Batan, lavi 7oy 7atak'ine xasut ochel xak'ot ta 7ana," xi la. Bweno, 7a ti vinik 7une, xmuyibaj xa 7ista 7ep tak'in, 7ital 7un, 7ital, 7ital ta j-mek 7un. Bweno, "Bweno ta xkalbe ya7i bik'it muk' ti k'u x7elan ya7el li j7ik'ale, k'e snatil liyik' tal," xi la. Bweno, 7ital la 7un, yul la ta sna 7un, 7a li mi ja7uk 7o 7o 7este k'usi k'op, ch'abal, k'ajom yul yak' 7iluk i stak'ine. Bweno, yul yalbe xch'amaltak ti k'u spase. "Ja7 me yech ja7 yech i j7ik'al 7ixcha71e chak Ii7e," xi la yulel. Bweno, 7ikom 7o yech 7un bi, 7i 7asta 76ra ke ta to slo7iltaik yech 7un ti yu7un yech ti staoj ta bala jun vinik ti vo7ne ya7el ti j7ik'al 7une, yech'o 7un ja7 7ikom, ja7 7islo7iltabe komel ti xch'amaltak 7une, ja7 yech k'al tana chak taj 7une.
This tale of a Chamulan taking the Spook's wings is reminiscent of a Chamulan tale in which a flying devil gives his wings to a Tenejapan. They address each other warmly as compadres, but the Tenejapan serves his devilish friend a meal so hot that he expires in agony. The Tenejapan hides in the ocean, but is discovered by the devil's friends who flourish their razor sharp knives, kill him, and take his body home to feast on (Gossen, T7). The mention of knives lends support to Sarah Blaffer's theory that Spooks are really bats, for among the trials of the heroes of the Popol Vuh is the House of Bats: There was nothing but bats inside the house, A house full of Death Bats, Huge beasts. Like knives were their fangs, Their weapons of death. (Edmonson, 1971:122). There was another woman, too, one who was just the same [as the one] I told you about. She had just the same evil ways like the first one. She didn't want to be spoken to nor did she want to respond to men, because she had a half pint bottle. "But it's better with this. I think I'll see. I'll stick the bottle up," she probably thought to herself. In the night she went and stuck the bottle up herself. Then after she kept shoving the bottle in and out for a long time, probably, the bottle got air in it. The bottle was sucked in by itself. Then the whole bottle was going in. She was screaming and crying now As noted earlier the verb k'opon, "to speak to," is a euphemism for engaging in sexual relations. I am not certain whether the conditional phrase 7a ti yechuke indicates that had the bottle not been broken it "would have" entered entirely or whether I am Once there was a man. He had a wife. The woman went out to crunch charcoal every night. She went out all the time. The man woke up. He shook his wife. She didn't move. He spoke to her. He touched her head—no head. Then he carefully prepared salt, tobacco, and garlic. He put it on her flesh. The woman's head returned from crunching charcoal. It didn't stick on anymore. The woman got mad. Quickly [her head] went and stuck on next to her husband's head. The poor man walked with two heads. The man went hunting in the woods. A deer came along. Quickly the woman's head jumped off. The deer left, carrying it away. [That was the end of it] to this day. ROMIN TERATOL A Bottle Won't Do T135 The Charcoal Cruncher T12 One wonders if the bat that was the symbol of Zinacantan at the time of the Conquest became, under Catholic instruction, the devil. In Acala today both Zinacantecs and vampire bats are called "chinacos." And two legends from Chiapa de Corzo describe how the town of Ostuta, that once stood near Acala, was destroyed by thousands of huge black bats (Navarrete, 1964:322-324). Perhaps this refers to an historical incursion of Zinacantecs. These conjectures have been given substance by my recent discovery in the Diccionario en lengua sotzil that Zinacantan had two names, cotzlem (Sotz'leb) "Place of Bats" and ycal oghouh (7Ik'al 70jov), "Black <strong>Lo</strong>rd," (Diccionario, n.d.:5, 78). See also T124 and notes. because she couldn't pull the bottle out. Then it was discovered, too, what her evil ways were. She probably thought it would feel good. That pussy of hers simply came bulging out. And that's how it was discovered, too, when she was screaming. She went to have the bottle broken, but now it was known. Now she showed what her evil ways were. It was somebody else now, her father, her mother who went and broke the bottle. Then she recovered. The whole bottle should have gone in. That's what the people said long ago. That's the story they tell. correct in translating it as "should have," expressing Romin's outrage at the woman's unnatural behavior. See also T133, T134, and their notes. 7O la jun vinik ti vo7nee, 7oy la yajnil ta la xlok' ta k'ux-7ak'al ti 7antze ju-jun 7ak'ubal, ta xlok' ta j-mek, 7iyul xch'ulel, ti vinike, 7istijulan yajnil, mu xbak', 7isk'opon, 7ispikbe sjol, ch'abal sjol. 7Entonse, 7ismeltzan lek, 7atz'am, moy, 7axux, 7iyak'be ti sbek'tale, 7isut tal ta k'ux-7ak'al, sjol ti 7antze, mu xa stzak sba, 7ikap sjol ti 7antze, j-likel ba snap'an, ta xxokon sjol ti smalale. 7Entonse, 7a ti povre vinike, cha7-p'ej sjol ta xxanav, 7ibat ta paxyal ta te7tik, ti vinike, 7ital j-kot te7tikil chij, j-likel 7ip'it ech'el sjol ti 7antze, 7ibat ti te7tikil chij, te yich'oj 7ibat, k'al tana. 65
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Of Cabbages and Kings TALES FROM ZI
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FRONTISPIECE: Disguised Aztec merch
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ABSTRACT Laughlin, Robert M. Of Cab
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iv SMITHSONIAN CONTRIBUTIONS TO ANT
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VI SMITHSONIAN CONTRIBUTIONS TO ANT
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Acknowledgments It seemed a logical
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Epigraph "I see nobody on the road,
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GENESIS A second expectation create
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he himself made no connection betwe
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nineteen townships in the state of
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Page 28 and 29: Linguistic Notes In order to make t
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Page 104 and 105: Romin Tan-chak comes of a well-to-d
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FIGURE 7.—Tonik Nibak, 1961 (phot
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172 boy told me, my companion, my n
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228 he reached the place where the
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I'm sorry to say it was pretty well
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356 So he tossed his hair upwards.
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Postscript "Talk of many things, ..
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Acala 7Ach' Jtek-lum 7Ak'ol Mukenal
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Number Page 1. Romin Teratol 17 2.
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Aarne, Antti Amatus 1928. The Types
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Maps Nearly all the local place nam
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